prayer, a prayer that is full of compassion.  Again, after we have excluded from the sacred precincts those who are unable to partake of the Holy Table, there is another prayer to be made, and we all alike lie prostrate on the floor, and all alike rise up.  When again we are to receive and give a kiss of peace, we all alike embrace each other.  Again even amid the most tremendous Mysteries the Priest prays over the people, and the people over the Priest:  for the formula, “With Thy Spirit,” is nothing else than this.  The words of the Thanksgiving again are common:  for he does not give thanks alone, but also the whole people.  For having first got their answer, and they agreeing that ‘It is meet and right so to do,’ he then begins the thanksgiving.  And why wonder that the people sometimes speak with the Priest, when even with the very Cherubim and the Powers on high they send up those sacred hymns in common.  Now all this I have said in order that each of the common people (τῶν ἀρχομένων) also may be vigilant, that we may learn that we are all one Body, having only as much differ- ence between one and another, as between members and members, and may not cast the whole work upon the Priests, but ourselves also care for the whole Church even as for a common Body.” It is remarkable that in Cyril’s account of the Eucharistic rites in this Lecture there is not the slightest reference to the words of Institution, though these hold so prominent a place before the Invocation both in the Clementine Liturgy and in the Liturgy of S. James.  But we cannot justly assume, from a mere omission in so brief a summary, that the Com- memoration of the Institution had no place in the Liturgy then in use at Jerusalem.  It seems more probable that Cyril did not think it necessary, after his repeated references to the In- stitution in the preceding Lecture, to make further mention of a custom so well known as the recitation of Christ’s own words in the course of the Prayer preceding the Invocation.  xxxvi On the previous day he had quoted S. Paul’s account of the Institution, with the remark, “Since then He Himself has declared and said of the Bread, This is My Body, who shall dare doubt any longer?  And since He has Himself affirmed and said, This is My Blood, who shall ever hesitate, saying that it is not His Blood228?”  The like efficacy he again ascribes to “the Lord’s declaration” concerning both the Bread and the Wine, that they are “the Body and Blood of Christ229.” In the Didaché, which gives the oldest elements of an Eucharistic Service, there is neither the Commemoration nor the Invocation, but only two short and simple forms of Thanks- giving “for the Holy Vine of David,” and “for the broken Bread230.” Justin Martyr seems to imply that the consecration is effected by the Commemoration of Christ’s own words in the Institution:  “We have been taught,” he says, “that the food 228 Mystag. iv. § 1. 229 Ib. § 6:  see also § 7. 230 Capp. ix., x. 46 Eucharistic Rites.  Liturgy.